MANDALA I, HYMN 143.

ASHTAKA II, ADHYÂYA 2, VARGA 12.

1. I bring forward my most powerful, entirely new (pious) thought (i. e. hymn). the prayer of my words 1 to Agni, the son of strength; he is the child of the Waters 2, the beloved one, who together with the Vasus has sat down on the Earth as a Hotri observing the appointed time (for sacrificing).

2. Being born in the highest heaven Agni became visible to Mâtarisvan. By the power of his mind, by his greatness when kindled, his flame filled Heaven and Earth with light.

3 1. His flames are fierce; never ageing are the flames of him who is beautiful to behold, whose face is beautiful, whose splendour is beautiful. The never sleeping, never ageing (rays) of Agni whose power is light, roll forward like streams across the nights (?) 2.

4. Him the all-wealthy, whom the Bhrigus have set to work on the navel of the earth, with the whole power of the world 1—stir up that Agni by thy prayers in his own house—(him) who alone rules over goods like Varuna.

5. He who is not to be kept back like the roar of the Maruts, like an army 1that is sent forward, like the thunderbolt of heaven—Agni eats with his sharp jaws, he chews, he throws down the forests as a warrior throws down his foes.

6. Would Agni eagerly come to our hymn? Would He the Vasu together with the Vasus fulfil our desire? Will He, the driver, stir our prayers

that they may be successful? (Thus thinking) I praise Him whose face is bright, with this my prayer.

7. He who has kindled him strives 1 towards Agni as towards Mitra (or, towards a friend)—(to Agni) whose face shines with ghee, the charioteer of Rita. May he who when kindled becomes a racer 2, shining at the sacrifices 3, lift up our bright-coloured prayer.

Verse 1.

Note 2. Agni who is considered as born from the Waters, is identified several times with a god who, like Mâtarisvan, in my opinion had an independent origin, with Apâm napât ('Child of the Waters'). Comp. Bergaigne, Rel. Védique, II, 17 seq.; H. O., Religion des Veda, 118 seq.

Verse 3.

Note 1. There is no sufficient reason for transposing verses 3 and 4 (Kaegi).